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Thera 1.103: Bandhura
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(103):Bandhura Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =103. Bandhura= Reborn in this Buddha-age at the town of Sīlavatī1 as the son of a councillor, he was named Bandhura.2 And going one day on some business to Sāvatthī, he went with the lay people to the Vihāra(monastery), heard the Lord(Buddha), believed and entered the Monk’s order, and in due time won arahantship(enlightenment). Now to render service to his (king)rāja and so show his gratitude for his success, he went to Sīlavatī and preached the Path(Dhamma) to the (king)rāja'','' declaring to him the Four Truths. The (king)rāja became achieved Sotapana(first samadhi of Nirvana), built a great Vihāra in the township, calling it Sudassana, and bestowed it on the Thera with many honours and offerings. The latter handed over everything to the Monk’s order, and going on his rounds as before, conceived the wish to go to Sāvatthī. The bhikkhus(monks) said: 'Sir, stay with us. If you lack in what you require, we will make it good.' He replied: 'I have no need, friends, of anything out of the way; I keep going on anything I get. I am content with the savour of the Path(Dhamma),' and uttered this saying(gatha): ---- 103 Nāhaɱ etena atthiko sukhito dhammarasena tappito,|| Pītvāna2 rasaggamuttamaɱ na ca kāhāmi visena santhavan' ti.|| || ---- No, it is not this I need, who live in bliss, Feasting on sweetest nectar of the Path(Dhamma). Drinking those drops unmatched, supreme, shall I Indeed my tongue with poison now acquaint? ---- 1 A town of the Sākiyas (Saɱy., i 117 ff.). 2 The Burmese Commentary calls him Bandhana and Sandhaya. One Singhalese MS. calls him Sāndhava. ---- =1.11-3103 Commentary on the stanza of Bandhuratthera= The stanza starting with Nāhaṃ etena atthiko constitutes that of the venerable Thera Bandhura. What is the origin? This one also, having done devoted deeds of service towards former Buddhas, became a watchman (gopako) of a certain king’s harem (antepura) at the time of the Blessed One Siddhattha. One day, he happened to have caught sight of the Blessed One along with His audience-assembly (saparisaṃ) going through the royal courtyard (rājaṅganena), became pious-minded, collected cleander (kanavera) flowers and made his reverential offering of them to the leader of the world together with His clergy. On account of that act of merit, he was reborn in the divine world, and wandering about, now and then, even in excellent existences, was reborn as a banker’s son, in the city of Sīlavatī, when this Buddha arose. His name was Bandura. On having come of age, he reached Sāvatthi on a certain business (kenacideva karanīyena), went to the monastery together with devotees, listened to the teaching of the truth (dhammadesanā) by the Master, aptly gained pious faith, became a monk, and because of all-round maturity of his knowledge (ñāna), he placed himself on the path of developing spiritual insight (vipassanā) and attained Arahantship but before long. Hence, has it been said in the Apadāna.-- “The Blessed One named Siddhattha. The eldest of the world, the bull among men, followed by His disciples, entered upon the city (nagaraṃpaṭipajjatha). I was a specially recognised (abhisammato) guardian (gopako) in the inner apartments (antepure) of the royal palace. I saw the leader of the world who came near (upaviṭṭho) the palace. Having plucked Oleander (kanaveraṃ) flowers, I had them well-scattered down on the clergy of monks; having made separate (visuṃ) for Buddha, I scattered down properly on Him much more than that. It was ninetyfour aeons (kappa) ago from now, that I specially made reverential offering of flowers; I do not remember any evil existence; this is the fruitful result of reverential offering to Buddha. Eighty seven aeons (kappa) previous to this, there were four very strong world- kings of great magical powers, endowed with seven gems. My depravity had been burnt: … Buddha’s instruction had been carried out.” On having attained Arahantship, he stood in the state of being grateful (kataññūbhāve ṭhatvā), went to the city of Sīlavatī in order to make repayment of his gratitude (paccupakāra) to the king who had showered favour to himself, and teaching the truth (dhamma) to the king, the Thera made manifest the noble truths. At the all-round end of the elucidation of the truths, the king, became a Stream-winner at the first stage of sanctification (sotāpanna), had a massive monastery, named Sudassana, built in his own city, and presented (niyyātesi) the same to the Thera. There was much gain and respectful offering (sakkāra) made personally. The Thera dedicated the monastery as well as all the gain and respectful offerings made personally (sakkāra) to the clergy (Saṅgha), kept himself going (yāpento), wandering about for alms food by himself but in the same way as previously, resided there for a few days, and became desirious of going to Sāvatthi. The monks said (to the Thera) thus:– “Venerable Sir! You please live but here; if there be any deficiency in the (four) ecclesiastical essentials (paccaya), we shall replenish (paripūrati) it.” The thera spoke a stanza, in order to show thus:– “Friends! To me, there exists no need of enormous (uḷāra) ecclesiastical essentials (paccaya); I keep myself going (yāpemi) with one kind or another (itaritarehi) of ecclesiastical essentials (paccaya); I am satisfied with the flavour (rasa) of the truth (dhamma) even” 103. “I am not in need (atthiko) of this; entertained (lappito) by the delicious dhamma, I am happy. Having drunk the most excellent foremost tasteful drink, I shall make no association with poison at all. There, nāhaṃ etena atthiko means: I am not in need of this material (āmisa) taste (rasa) with the gain of material objects (āmisa), in connection with which you all said to me thus: “We shall replenish (should deficiency occur)” being desirous of satisfying me; I am not in need of this; contentment is the best bliss; thus, I keep myself going (yāpemi) with but one kind or another of ecclesiastical essentials; thus, is the meaning. Now, in order to show the circumstancial cause for strenuous effort (padhānakārana) in the state of not being in need of it, he said thus: “Sukhito dhammarasena tappito.” Satiated (tappito), gladdened (pīnito) and made happy (sukhito) by means of the spiritual flavour (dhammarasena) of thirty seven elements of enlightment (bodhipakkhiya) as well as the spiritual flavour of nine kinds of transcendental truth (navavidhalokuttaradhammarasa); satisfied (suhito) by the bliss of most excellent quality; thus, is the meaning. Pitvā rasaggamuttamaṃ means: stood having drunk the delicious drink of dhamma, according as has been said, which is foremost (aggaṃ), best (seṭṭhaṃ) much more excellent them even that; therefore, Buddha said: “Sabbarasaṃ khammaraso jināti (the delicacy of dhamma out-tastes all and every flavour). Na ca kāhāmi visena santhavaṃ means; stood having drunk the delicious drink of dhamma, which is such as is the most excellent of all flavours, I shall not make any intimacy (santhavaṃ) and association (saṃsagga) with poison, anything resembling poison and flavour of poison; there is no circumstancial cause (karanaṃ) of doing accoudingly; thus, is the meaning. The Commentary on the stanza of the Thera Bandhura is complete. ----